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Item Open Access Schmidt, Eckart David, Heilig ins Eschaton. Hieligung und Heiligkeit als eschatologische Konzeption im 1. Thessalonicherbrief(University of the Free State, 2010) Hundt, ChristianItem Open Access Michael Wolter, Das Lukasevangelium(University of the Free State, 2010) Stenschke, ChristophItem Open Access Naudé, Piet J, Neither Calendar nor Clock. Perspectives on the Belhar Confession(University of the Free State, 2010) Laubscher, MartinItem Open Access Drome kan waar word(University of the Free State, 2010) Janse van Rensburg, J.Item Open Access Huldigingswoord Prof. J. Janse van Rensburg(University of the Free State, 2010) Tolmie, FrancoisItem Open Access The racial discourse and the Dutch Reformed Church: looking through a descriptive-empirical lens … towards a normative task(Faculty of Theology, University of the Free State, 2010) Schoeman, W. J.The discourse between the Dutch Reformed Church (DRC) and race is a difficult and intense one. The aim of this article is to give a descriptive-empirical description of the relationship between the DRC and race by using the Church Mirror surveys. An altered social distance scale is used to measure church acceptance. In the discourse on race, acceptance and unity in the DRC with regard to racial prejudice and attitudes towards the “other” group have a stronger voice than theological or religious arguments. As a normative task in this discourse, at least two aspects can be pointed out: developing a framework for forgiveness and a confession on racism. The Dutch Reformed Church (DRC) distanced itself from racism in the middle eighties, and in the nineties, South Africa became officially a non-racial democracy. However, the conclusion cannot be made that race and racial differences do not play a major role in South African society today. The racial “card” is part of the current debate, and the church is part of the discussion and probably part of the problem. In November 2009, the Weekend Argus reported, “Jansen blames racism on NGK”. Jansen argued that the church, as one of the agencies of socialisation in society, helped entrench racism in South Africa. “The most dangerous for me is the NG Kerk.” The role of the home, churches, schools and the university cannot be overlooked in the damage racism has done to society. He questions if the church shares the broader values of non-racialism (Jansen 2009a: 1). This is but one of many critical voices asking the question about the relationship between racism and the DRC. The relationship between the DRC and race is one of division. Race and dealing with racial differences are an integral part of the history of the DRC. Today, the DRC is still predominantly a “white” church and at odds with her family members that are “non-white”. The DRC is being held responsible partially for racial problems in South Africa. In doing Practical Theology, it is important to answer the question: What is going on? Osmer (2008: 4) describes this as one of the tasks of Practical Theology to gather information that helps discern patterns and dynamics in certain situations and contexts (the descriptive-empirical task of Practical Theology). The aim of this article is to give a descriptive-empirical account of the relationship between the DRC and race. In the end, a question will also be asked about the normative task of Practical Theology in this regard.Item Open Access Jesus and the marginalized: attaching pastoral meaning to Luke 4:14-30(Faculty of Theology, University of the Free State, 2010) Steyn, J.; Yousaf, A.In Luke 4:14-30, Jesus revealed Himself in fulfilling the prophecy of Elijah and Elisha and being the Saviour of the marginalized. The calling of the pastoral caregiver is to be the hands and feet of Jesus, especially to the marginalized. Jesus also brought reconciliation and spiritual transformation to the person in need. Luke portrays Jesus as the anointed one through the Spirit. Three keys provide access to the understanding of the passages in Luke, of which the first is exegeses of the passages themselves and in historical context. Secondly, interactive internalization provides the reader of the passages with the opportunity to focus on the Word and Spirit and to internalize the event. Thirdly, through the process of appropriation, spiritual growth and transformation takes place.Item Open Access Grounded theory approach in sermon analysis of sermons on poverty and directed at the poor as listeners(Faculty of Theology, University of the Free State, 2010) Pieterse, H. J. C.The grounded theory approach is implemented in analysing sermons on poverty and directed at the poor as listeners. This is an abductive approach in the paradigm of social constructionism as developed by Cathy Charmaz in Sociology. I am applying this method of empirical analysis to sermons, in this case sermons on poverty with Matthew 25:31-46 as sermon text. In this article, I am going to discuss the place of grounded theory in qualitative research and the application of Charmaz’s approach to it in homiletics. The process of sermon analysis in its different phases will be discussed as well as the interaction of this bottom-up theory with existing homiletic theories in relation to the research topic. The goal is to update our knowledge contextually in the interaction between praxis and theory with a view to preaching in our context of poverty.Item Open Access “Habitus” in soul care: towards “spiritual fortigenetics”(parrhesia) in a pastoral anthropology(Faculty of Theology, University of the Free State, 2010) Louw, D. J.It is argued that habitus plays a fundamental role in both a practical theological and pastoral-anthropological approach in order to focus on the “wholeness” of the human soul (soul as a qualitative and relational entity). It is hypothesized that a spiritual understanding of fortigenetics and the emphasis on a positive growth model can help pastoral theology to develop a theological theory for the empowerment of the being functions of human beings. In this regard, the theological notion of parrhesia can play a decisive role. The article proposes a paradigm shift from pathogenic thinking to growth thinking within the parameters of hope care. The core issue in pastoral care is without any doubt the question of how we view human beings and from which perspective we approach the human person. Within the tradition of cura animarum, pastoral care claimed to be “soul care”. Immediately in theory formation, the quest for a pastoral anthropology becomes vital and fundamental. What is meant by “soul” in a pastoral anthropology? Is “soul” a substantial issue or not? Is there a difference between “soul” in psychology and “soul” in theology? These questions cannot be avoided in theory formation, which claims to be academic and scientific. Theory formation is the main endeavour in any form of scientific research and academic enterprise1. It is the task of the academic researcher to design and produce the “tools of the mind” (paradigms and theories) necessary for scientific research and methodological questions. Inappropriate theory leads to inappropriate models, projects and ministerial practices. The reason for this assumption resides in the fact that theories are carriers and containers of the human mind in its attempt to grasp the meaning of daily living. Theories are designed to translate life experiences into patterns of thinking (rational constructions). Theories represent the rational categories of understanding (paradigms) within the scientific endeavour to schematise ideas and to link them with the realities of the existing world. Reader (2008: 6) aptly points out that the clerical and official paradigm has dominated the field of practical theology for many decades. Since the advent of the Aufklärung (Enlightenment), the impact of positivistic and secular thinking, as well as the dominant role of the empirical model for scientific research, practical and pastoral theology has been overtaken by ideas emanating from the fields of psychology and sources of secular therapeutic knowledge. In the meantime, the “hermeneutical model of pastoral engagement” (Reader 2008: 6) surfaced and is putting new challenges before practical and pastoral theological reflection. The “monogamy of space” of the earlier modern age has been transformed into the “polygamy of space” (Reader 2008: 11), while the categories of rural and urban made room for the categories of local (integration) and global (fragmentation). With reference to the notion of “reflexive spirituality”2, Reader (2008: 73- 80) probes for a self-awareness that is engaged in the issues of a global society such as “green spirituality” and the “rise of the new economy” with its paradigmatic framework based in knowledge-based information (the information technology revolution), global activities of production and consumption, and networking competition (Reader 2008: 103-104). The point is that spirituality has become an important topic3 in current practical theological reflection. One can even say that the realm of spirituality demarcates the field of pastoral theology. How could the category of spirituality then contribute to identity formation and a sense of being affirmed and empowered within a pastoralanthropological approach? In terms of the tradition of pastoral care as a Christian enterprise, the concept cura animarum sets the anthropological boundaries for pastoral care as an academic endeavour. In this field, from an anthropological point of view, the object of research is the realm of the “human soul”. With reference to Christian spirituality, the underlying assumption is that the functioning of the “human soul” is closely connected to the human quest for meaning. A second assumption is that Christian spirituality, as a theological category, inter alia refers to a vivid and acute awareness of the presence of God (coram Deo). This kind of awareness implies that knowledge entails more than mere rational reflection. Knowledge implies also a true discernment regarding what really counts in life and how meaning is embedded within the dynamics of relationships and the quality of human beings’ commitments (the realm of faith and belief systems). The challenge in an academic approach is how to work within the healthy tension between scientia (knowledge of the mind) and sapientia (wisdom of the heart). Therefore, the academic and theological endeavour is to develop appropriate constructs and conceptual designs that are adequate to interpret the reality of existential and cultural contexts, but at the same time, to be fit and appropriate to link the human quest for meaning to the spiritual realm of life and the content of the Christian faith.Item Open Access Het ons te gou weggekyk?: nuwe belangstelling in die Hemelvaart en Sessio van Jesus(Faculty of Theology, University of the Free State, 2010) Burger, C. W.In the last decade, after years of neglect, quite a number of interesting books about the Ascension and Sessio of Christ were published. One thinks especially about the contributions of Farrow, Dawson, Redding and Burgess. The aim of the article is to have a closer look at the publications, to ask for reasons for the new interest and to question progress in the discussion about the two themes evaluatively.Item Open Access 'n Narratiewe benadering tot die pastoraat: kritiese opmerkings na aanleiding van die huidige teologiese debat(Faculty of Theology, University of the Free State, 2010) Brunsdon, A. R.Theology in the South African context finds itself in turmoil. At the heart of this theological storm lies the diversity among theologians about how the Word of God should be proclaimed in the postmodern era, as postmodernism poses a challenge to all sciences to re-formulate their claims. So far, the pastorate has met this challenge by making use of the so-called narrative approach to therapy. Specific attention to the narrative approach shows that it operates from a postmodernist epistemology where truth becomes relational and socially constructed. The critical question stemming from this, however, is whether pastoral theology can make use of the narrative approach and still claim theological validity. Pastoral theologians are heeded to proceed with caution during this period of theological turmoil to avoid the pitfalls of either fundamentalism or liberalism.Item Open Access Welheidsbediening deur AGS-pastore in 'n stedelike konteks: 'n verkennende kwalitatiewe ondersoek(Faculty of Theology, University of the Free State, 2010) Lovell, L.; Lotter, G. A.A total change of culture is happening in the world, and the church should take cognisance of it because people’s religious experience is not detached from their cultural context. In the light of the changing contemporary culture and new challenges for the ministry, the research question was posed: Why is a wellness ministry by AFM pastors in an urban context necessary and what should it entail in guiding people towards wellness? The objective of the research on which this article is reporting, was to research a wellness ministry by AFM pastors in an urban context. In this article, it is demonstrated how empirical research can be used to produce important results in understanding the necessity of a wellness ministry by AFM pastors in an urban context. In a qualitative investigation with eight pastors, which included a pilot study, valid results were obtained.Item Open Access Tyd as gawe–God se tyd: die polsslag van die kerkjaar(Faculty of Theology, University of the Free State, 2010) Kloppers, E.When seen as a gift – as God’s time – the careful shaping of the church year strengthens the celebratory character of the worship service; contributes to the effective proclamation of the Word; underlies the church’s confession; introduces new people and young people to the faith; forms community; adds to comforting people; exerts healing; anchors the church’s diaconal work; contributes to missionary proclamation to “outsiders”; and reflects the ecumenical character of the church service. This article is a plea for a greater consciousness for the structure and times of the church year, with a view to the conveyance of the full truth of the Gospel and the formative effect in the life of the community of faith.Item Open Access 'n Voorlopige navorsingsagenda vir die spirituele re-kapitalisasie van die werksplek: 'n prakties teologiese rekonstruksie?(Faculty of Theology, University of the Free State, 2010) Van den Berg, J. A.In this article practical theology is portrayed as a work-zone under construction. In order to understand the architecture associated with the construction work, the impotence of so called zombie categories and shell institutions are used to illustrate that practical theology needs to be re-constructed. This re-construction is being developed through reconsidering paradigm, epistemology and methodology operating within a relevant re-constructed practical theology. Theoretical principles are embodied in the use of the qualitative Delphi forecast method, documenting the consensus opinion of 10 informed participants on the possible role of spirituality within the workplace. Building on these accents, some markers are mapped for the further development of the so called recapitalisation of practical theology with emphasis on a possible meaning for the workplace. Future perspectives for the facilitation of spirituality in the workplace are mapped in conclusion.Item Open Access Entering the field: initiating liturgical research in an African Independent Church (AIC)(Faculty of Theology, University of the Free State, 2010) Wepener, C.; Barnard, M.African Independent Churches (AICs) have been studied by scholars from various disciplines, especially Missiology and Anthropology, making use of various methods including participatory observation. In Ritual and Liturgical Studies, AICs and their abundance of rituals is still a rather under-explored field of research with several reasons making it a difficult area to access. In this article, one aspect of participatory observation in researching ritual action in AICs will be explored, namely the initial phase of entering the field. Real examples from a current South African National Research Foundation (NRF)-funded research project as conducted by a team of scholars including some from the field of Ritual and Liturgical Studies will first be described and thereafter discussed. Diachronically, the initial phase stretching from a pre-proposal workshop until the first attendance of a worship service in a local congregation is sketched and commented upon.Item Open Access The absence of presence: homiletical reflections on Luther's notion of the masks of God (larvae dei)(Faculty of Theology, University of the Free State, 2010) Cilliers, J.This paper addresses a complex but core issue of preaching, namely the experience of the elusiveness of God’s presence (revelation) by taking cognisance of the notion of masking. Besides being a common cultural phenomenon, the art of masking could also be evaluated theologically and therefore homiletically. Luther’s understanding of the masks of God (larvae dei) is introduced into the discussion, and a number of homiletical implications are drawn in view of the continuous tension that exists between God’s revealing and his concealing.